---
title: "周易禪解 · 復"
description: "周易禪解是明末高僧智旭的佛學著作。該書誕生於明末儒釋道三教融合的思想背景下，作者以佛教唯識宗與天台宗的義理為根基，系統性地闡釋儒家經典《周易》。書中將易學的卦爻象數與佛教的修行心法相融通，例如以唯識詮釋乾卦，以止觀解說艮卦，旨在會通世出世法，引導讀者藉易入禪。此作被視為中國佛教解易的巔峰之作，在佛學史與易學史上均佔有重要地位，是研究三教思想交涉的權威典籍。"
url: "https://rushiwowen.co/en/r/cmgmzdprd01lyl404t6pa7dhh"
---
震下坤上
> Thunder below, Earth above
復：亨，出入無疾，朋來無咎。反復其道，七日來復，利有攸往。
> Return: Success comes. Going out and coming in without harm. Friends arrive, no blame. The path repeats—after seven days, return comes. Favorable to have somewhere to go.
約世道，則衰剝之後，必有明主中興而為復。約佛化，則淪替之後，必有聖賢應現，重振作之而為復。約觀心，又二義：一者承上卦約失言之，剝而必復。如平旦之氣，好惡與人相近；又如調達得無根信也。二者承上卦約得言之，剝是蕩一切情執，復是立一切法體也。若次第三觀，則從假入空名剝，從空入假名復；若一心三觀，則以修吻性名剝，稱性垂化名復。復則必亨，陽剛之德為主，故出入可以無疾；以善化惡，故「朋來」可以「無咎」，一復便當使之永復，故「反復其道」。至于七日之久，則有始有終，可以自利利他而「有攸往」也。
> Regarding the world: after decline and decay, there will surely be an enlightened ruler who rises to restore order. Regarding Buddhism: after decline and fall, there will surely be sages and saints who appear to revive and rebuild it. Regarding contemplation of the mind, there are two meanings: First, following the previous hexagram's emphasis on loss—what is stripped away must return. Like the clear breath of dawn, where likes and dislikes draw near to others; or like Devadatta attaining groundless faith. Second, following the previous hexagram's emphasis on gain—stripping away means clearing all emotional attachments, while returning means establishing the substance of all phenomena. If using sequential contemplation, then entering emptiness from the conventional is called "stripping," and entering the conventional from emptiness is called "returning." If using unified contemplation of the three truths, then cultivating to merge with one's nature is called "stripping," and manifesting teachings in accord with that nature is called "returning." Once returning occurs, there must be smooth progress. The virtue of firm yang is in command, so coming and going can be without harm. Using goodness to transform evil, so "friends come" without blame. Once returned, one should sustain it permanently—hence "repeating the return along the path." Even through seven days, there is a beginning and an end, enabling self-benefit and benefiting others, so that "there is somewhere to go."
〈彖〉曰：復，亨，剛反，動而以順行，是以出入無疾。朋來無咎，反復其道。七日來復，天行也；利有攸往，剛長也。復其見天地之心乎？
> The Commentary says: Return brings success, because the firm is returning. Movement and acting in accordance with the flow are therefore free from obstacle. Friends come without blame, for the Way cycles back. In seven days, the return comes — this is the movement of Heaven. It is favorable to have somewhere to go, for the firm is growing. Does Return reveal the very heart of Heaven and Earth?
觀心釋者，佛性名為天地之心，雖闡提終不能斷，但被惡所覆而不能自見耳。苦海無邊，回頭是岸，一念菩提心，能動無邊生死大海。「復」之所以得「亨」者，以剛德稱性而發，遂有逆反生死之勢故也。此菩提心一動，則是順修，依此行去，則出入皆無疾，朋來皆無咎矣。然必「反復其道，七日來復」者，體天行之健而為自強不息之功當如是也。充此一念菩提之心則便「利有攸往」，以剛雖至微，而增長之勢已自不可禦也，故從此可以見吾本具之佛性矣。又「出」謂從空出假；「入」謂從假入空。既順中道法性，則不住生死、不住涅槃，而能遊戲于生死涅槃，故「無疾」也。「朋」，謂九界性相。開九界之性相，咸成佛界性相，故「無咎」也。
> Contemplating the mind: Buddha-nature is called the mind of heaven and earth. Even an icchantika—one who has lost all faith—can never sever it, but it is merely covered by evil and cannot be seen by oneself. The sea of suffering is boundless, yet turning the head is the shore. A single thought of Bodhi-mind can stir the boundless ocean of birth-and-death. The reason "return" achieves "progress" is that the sturdy virtue, arising in accord with one's true nature, gains the power to reverse the tide of birth-and-death. Once this Bodhi-mind stirs, it is cultivation in accord with truth. Following this path, coming and going bring no harm, and companions arriving bring no fault. Yet it must be that "returning repeatedly on the path, coming back in seven days"—this is how one embodies the vigor of heaven's movement and strives ceaselessly in self-strengthening. When this single thought of Bodhi is fully expanded, then "it is beneficial to have somewhere to go." For though the sturdy quality is still minute, its momentum of growth is already unstoppable. From this, one can begin to see the Buddha-nature inherent within oneself. Furthermore, "emerging" means entering the conventional from the empty; "entering" means entering the empty from the conventional. When one accords with the Middle Way and the nature of Dharma, one dwells neither in birth-and-death nor in nirvana, yet can roam freely within both—thus "no harm." "Companions" refers to the natures and forms of the nine realms. When the natures and forms of the nine realms are opened up, they all become the natures and forms of the Buddha realm—thus "no fault."
〈象〉曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。
> The Image says: Thunder lies hidden within the earth—this is Return. The ancient kings, in accordance with this, closed the passes at the solstice, so that merchants and travelers did not move, and the ruler did not inspect the domains.
楊慈湖曰：「舜禹十有一月朔巡狩，但于冬至日則不行耳。」觀心釋者，復雖有剛長之勢，而利有攸往。然必靜以養其機，故觀行即佛之先王，既大悟藏性之至日，必關閉六根，脫粘內伏，暫止六度萬行商旅之事，但觀現前一念之心，而未可遍歷陰界入等諸境以省觀也。
> Yang Cihu said: "Emperor Shun and Yu conducted their northern inspection tours on the first day of the eleventh month, but they did not do so on the winter solstice." From the perspective of contemplation practice, even though the yang energy is growing strong, it is still favorable to move forward. However, one must remain still to nurture this inner potential. Therefore, in the "Contemplative Practice" stage, the ancient sage kings, having fully awakened to the fundamental nature on the solstice day, must close off the six sense faculties, detach from attachment, and calm the inner self. They temporarily set aside the bustling activities of the six perfections and myriad practices—like merchants traveling—and focus solely on observing the present moment's single thought, without yet venturing into the various realms of the aggregates, realms, and bases to conserve their contemplation.
初九：不遠復，無祇悔。元吉。〈象〉曰：不遠之復，以修身也。
此如顏子。約佛法者，正慧了了，頓見佛性，頓具諸行，所以「元吉」，如圓教初住。又約六度，即是般若正道。
六二：休復，吉。〈象〉曰：休復之吉，以下仁也。
> Six in the second place: Resting in return—good fortune. The Image says: The good fortune of resting in return comes from humbling oneself before the benevolent.
此如曾子。約佛法者，正定得中，鄰真近聖，如圓教十信。又約六度，即是正定與慧相連。
六三：頻復，厲，無咎。〈象〉曰：頻復之厲，義無咎也。
此如子路。約佛法者，有定有慧而不中正，故須先空次假後中，名為「頻復」，勤勞修證而得「無咎」。又約六度，即是精進，勤策相續。
六四：中行獨復。〈象〉曰：中行獨復，以從道也。
此如蘧伯玉。約佛法者，正定而與初應，如通教利根接入于圓。又約六度，即是忍辱。由與初應，則生法二忍，便成第一義忍。
六五：敦復，無悔。〈象〉曰：敦復無悔，中以自考也。
此如周宣、漢文、宋仁。約佛法者，定慧調勻，亦且得中，但與陽太遠，故必斷惑證真之後，俟開顯而會入圓位，如藏通二乘。又約六度，即是持戒，雖遠于初，但自考三業無失，自然合理而得「無悔」。
上六：迷復，凶，有災眚。用行師，終有大敗，以其國，君凶。至于十年不克征。〈象〉曰：迷復之凶，反君道也。
此如王安石、方孝孺等。生今反古，名為「迷復」，非昏迷不復之謂。約佛法者，不中不正，恃世間小定小慧以為極則，因復成迷，故不惟凶，且「有災眚」。若以此設化教人，必大敗法門，損如來之正法。至于「十年而弗克征」，以其似佛法而實非佛法，反于圓頓大乘之君道，如今世高談圓頓向上者是也。又約六度，即是布施而遠于智慧，著相、著果報、起慢、起愛亦能起見，故雖是善因，反招惡果，良由不達佛法之君道故耳。